任何政治运动，或任何致力于重建哈里发制度的穆斯林，都必须清楚地认识伊斯兰制度的本质。以下摘自泰基丁·尼汉尼（愿安拉怜悯他）所著的《伊斯兰的统治制度》（Nidhaam ul-Hukm fil Islam），该书详细阐述了统治制度。此段摘录阐述了国家的结构。

It is necessary that any political movement or any Muslim working to re-establish the Khilafah has a clear insight into the nature of the Islamic system. The following is from the book Nidhaam ul-Hukm fil Islam, the Ruling System in Islam by Taqiuddin an-Nabhani (may Allah have mercy on him), which details the ruling system. The extract elaborates the structure of the State.

伊斯兰统治制度的框架 伊斯兰的统治制度与世界上现存的所有其他统治制度截然不同。它不同于它们之处在于其建立的基础,在于其原则和概念,在于其治理和管理事务所依据的标准与法律,在于其宪法、法律的实施与执行方式,也在于国家的代表形式;正是这些方面使它区别于世界上所有其他制度。

The framework of the ruling system in Islam The Islamic ruling system is distinct from all other existing ruling systems in the world. It is different in the basis on which it is built, different in its principles and concepts, different in its criteria and laws by which it governs and looks after the affairs, different in its constitution and implementation and execution of laws, and in the way the state is represented which distinguishes it from all other systems in the world.

它并不认可君主制的政体形式，二者也没有任何共同之处。君主制采用世袭统治：儿子从父亲那里继承王位，也继承其遗产。而在伊斯兰教中，并不存在世袭统治；统治权由乌玛自愿且有选择地给予效忠誓约的人来行使。

It does not approve of the monarchical form of government nor does it have anything in common with it. The monarchical system of government adopts a hereditary rule. The sons inherit the throne from their fathers, and they inherit their legacies. Whereas in Islam, there is no hereditary rule, the rule is performed by whom the Ummah gives her pledge of allegiance willingly and selectively.

君主制赋予君主专属的特权和权利，他凌驾于法律之上，不对任何人负责，是国家的象征。君主可以是没有统治权的君主，如欧洲的君主们；也可以是既统治又成为法律来源的君主，随心所欲地治理国土和人民，如沙特阿拉伯、摩洛哥和约旦的国王。

The monarchical system allows the monarch special privileges and rights exclusively to him, he is above the law and he is answerable to none, he is the symbol of the country, either a monarch without ruling powers like the monarchs of Europe, or a monarch who rules and even becomes the source of the rules, running the land and the people as he wishes, like the kings of Saudi Arabia, Morocco and Jordan.

然而，伊斯兰制度并不赋予哈里发或伊玛目任何特殊的特权或权利，他与乌玛中的每一个个体享有相同的权利，承担相同的义务。他既不是一个徒有荣誉、没有任何统治权力的乌玛象征，也不是一个想怎样统治、怎样处理国家和人民事务就怎样处理的统治象征。他是乌玛在统治和权威方面的受托人（代表）。乌玛依照自己的选择推举他，并向他宣誓效忠，以便他在乌玛中推行安拉的沙里亚。他的行动、管理乌玛事务及维护其利益的方式，都受到沙里亚的引导和约束。此外，伊斯兰中没有世袭君主制，它甚至厌恶世袭统治，并禁止通过遗产继承来取得统治权。只有当乌玛自愿向他宣誓效忠时，哈里发才获得统治权。

The Islamic system however, does not allow the Khaleefah or the Imam any special privileges or rights, he has the same rights and duties of every single individual of the Ummah, he is not the symbol of the Ummah who holds an honorary position without any ruling powers, nor is he a symbol that rules and runs the country and people’s affairs as he pleases. He is a trustee (representative) of the Ummah in rule and in authority, the Ummah selects him and gives him the pledge of allegiance of her own choice to implement on her Allah’s Shari’ah. He is guided and restricted in his actions, ways of looking after the affairs of the Ummah and her interests by the Shari’ah. Besides there is no hereditary monarchy in Islam, it even abhors hereditary rule and forbids that the rule be taken by legacy. The rule is assumed by the Khaleefah only when the Ummah, willingly, gives him the pledge of allegiance.

伊斯兰的统治制度也不是共和制。共和制建立在民主政体之上，其中最高权力属于人民。人民拥有统治和立法的权利，保留任命统治者和罢免他的权利。他们保留采纳宪法、制定新法律、废除、更改或修改规则的权利。 而伊斯兰的统治制度建立在伊斯兰的信仰（’Aqeedah）和沙里亚法律之上。最高权力属于安拉的沙里亚，而非属于人民（Ummah）。乌玛无权立法，哈里发也无权立法。唯一的立法者是安拉（SWT）。哈里发只有权采纳宪法的条文，以及从安拉的经典和祂的使者的逊奈中推导出的法律。乌玛无权罢免哈里发；能够罢免他的是沙里亚；但乌玛有权任命他。因为伊斯兰主张，权威属于乌玛，统治权也属于乌玛，所以乌玛由她所选定并给予效忠宣誓（Bay’ah）的哈里发来代表。

The Islamic ruling system is not republican either. The republican system is based on the democratic regime, where the supremacy is to the people. The people have the right to rule and legislate, they reserve the right to appoint the ruler and depose him. They reserve the right to adopt a constitution and enact new laws, to abolish, alter or modify the rules. Whereas the Islamic ruling system is based on the Islamic Aqeeda and on the Shari’ah laws. The supremacy is to the Shari’ah of Allah and not to people (Ummah), the Ummah has not the right to legislate, nor does the Khaleefah. The sole legislator is Allah (swt), the Khaleefah has only the right to adopt the rules for the constitution, and the laws that are derived from the Book of Allah (swt) and the Sunnah of His messenger. The Ummah does not have the right to remove the Khaleefah; what removes him is the Shari’ah; however the Ummah has the right to appoint him. For Islam has that the authority belongs to her and the rule belongs to her as well, so she is represented by a Khaleefah whom she selects and give the Bay’ah.

在共和制的总统制框架下，共和国总统兼具国家元首与政府首脑的强制性职权，其内阁中并没有总理，而是设有国务卿，如美国一样。在议会制框架下，总统之上设有总理，强制性的执政权力掌握在部长内阁手中，而非共和国总统，如法国和德国一样。

In the presidential framework of the republican system, the president of the republic takes up the mandatory powers of the head of state and the prime minister, he does not have in his cabinet a prime minister, but secretaries of state, like in the US. In the parliamentary framework, the president has a prime minister, and the mandatory ruling powers are in the hands of the ministerial cabinet not the president of the republic like in France and Germany.

在哈里发制度中，并不存在部长，也没有一个像民主制度那样与哈里发共同工作的部长会议。在民主制度里，部长拥有各自的专门职权，并享有其自身的法定权力。哈里发则有助手与他共同工作，协助他处理执行事务。哈里发以国家元首的身份领导他们，而不是以总理的身份，也不是作为某个执行机构的首长。哈里发没有与他共同工作的部长会议，他拥有全部法定权力；他的助手只是协助他执行这些法定权力。

In the Khilafah there are no ministers, nor a council of ministers working with the Khaleefah like in the democratic system, where ministers have special portfolios and mandatory powers of their own. The Khaleefah has assistants who work with him and assist him with the executive duties. The Khaleefah heads them in his capacity as the head of state and not prime minister, nor as a head of an executive body. The Khaleefah has no council of ministers working with him, he has all the mandatory powers; his assistants help him to execute those mandatory powers.

除了共和制度（无论是总统制还是议会制框架），总统对其人民及其代表（议员、国会议员、众议员）负有责任并接受问责。人民及其代表有权罢免总统，因为共和制度中的最高权力属于人民。

它既不是帝国式的，因为帝国式的统治体制与伊斯兰的统治体制相去甚远。尽管种族各异，伊斯兰所统治的各地区虽然由一个统一的行政机构（中央政府）管辖，但它们并不是以帝国体制来统治的。帝国体制不会在帝国各个地区平等对待各个种族。帝国的中心地区在统治、财政和经济方面始终享有某些特权。伊斯兰的统治方式则是在国家所有地区的所有臣民之间实行平等。伊斯兰赋予持有公民身份的非穆斯林与穆斯林同等的全部权利，他们也享有同样的特权。此外，每一位公民，无论其信仰如何，都比在其他任何制度下享有更好的权利，甚至比居住在国外、没有公民身份的穆斯林享有的权利还要好。正是这种平等，使伊斯兰体制与帝国体制截然不同。伊斯兰体制不会把其统治下的地区变成殖民地，也不会将其变为剥削的区域或财富的来源，使财富仅仅流入中心地区，而是对所有地区一视同仁地统治和对待，因为伊斯兰认为所有地区都是一个统一的整体，无论它们相隔多远，也无论其中有多少不同的种族。每一个地区都被视为国家的一部分，其公民享有与中心地区公民相同的权利。伊斯兰使所有地区的统治权威、体制及其立法都保持一致。

It is neither imperial, since the imperial system of government is far from the Islamic one. Despite the differences of race, the regions ruled by Islam, although governed by a single administration - in (central office) - they are not ruled by an imperial system. The Imperial system does not treat the races equally in the various regions of the empire. The empires central region has always some privileges, in the rule, finance and economy. The Islamic way of ruling is to equate between all the subjects in all the regions of the state. Islam grants non-muslims who hold citizenship, the full rights that the Muslims have, they enjoy also the same privileges furthermore, every single citizen regardless of his or her creed enjoys better rights than in any other system, even better than a Muslim living abroad and holding no citizenship. With this equity, the Islamic system differs completely from the Imperial one. The Islamic system does not make the regions under its rule colonies, nor areas of exploitation, nor sources of wealth pouring into the central region alone, but rules and treats all regions the same, for Islam considers all regions to be one single entity, no matter how far apart they were, and no matter how many different races there are. Every single region is considered to be part of the state and its citizens enjoy the same rights as those in the central region. Islam makes the ruling authority, the system and its legislation the same in all the regions.

伊斯兰的统治体系并非联邦制。各个地区在自身事务上享有自治权，并拥有某种程度的自主管理，但在总体制度之下联合为一体，是一个统一的体系。西边的马拉喀什与东边的呼罗珊被视为同一体，若伊斯兰的首都设在开罗，法尤姆省便与开罗同属一体。财政与预算对所有地区而言是统一的。无论属于哪个省（Wilayah），臣民事务的开支都是平等的。例如，若某一省征收的税款是其支出的两倍，所用的款项仍只用于满足该省的需要，而不是按其所征税额来分配；若另一省的税收不足以支付其开支，这一情况不予计较，而是从总预算中拨款满足该省的需要，无论其是否征得足够的税款。

The ruling system in Islam is not federal. Its regions have autonomy over their own affairs and enjoy some kind of self rule, but unite in the general rule, a system of unity, where Marrakesh in the West is considered to be the same as Khurasan in the East, the province of Al-Fawwoum would be the same of Cairo if it were the Islamic capital. The financing and the budget is one and the same for all the regions. Money is spent equally on the affairs of the subjects, regardless of the Wilayah. If for instance, the taxes collected in one Wilayah were double its expenditure, the money spent will be to cover the Wilayah’s needs but not according to how much tax it raised. If another Wilayah’s taxes fell short of its expenditure, this would not be considered, but dismissed and money will be spent to satisfy the Wilayah’s needs from the general budget whether it raised enough taxes or not.

因此，该统治体系是单一制而非联邦制。正因如此，伊斯兰的统治体系在起源和基础上有别于其他已知的体系，即便其某些方面与其他体系相似。综合我们迄今所列的内容，我们得出结论：伊斯兰体系在统治上是中央集权的，最高权威设在中央总部，权威与统治力覆盖国家的每一个部分，无论多么偏远。任何部分都不允许独立，以确保国家不致分裂。最高权威机构任命军队指挥官、总督（Walis）、统治者以及财政和经济官员；它在全国各地任命法官和负责裁决事务的人员；它也是全国所有法规的发起者。

Therefore the ruling system is unitary not a federation. That is why the Islamic ruling system is distinguished from other known systems, in origins and its bases, even if some aspects were similar to other systems. In light of what we listed so far, we conclude that the Islamic system is central in its rule, where the high authority is at head office, and where the authority and hegemony engulfs every single part of the state no matter how remote. Independence of any part of it is not allowed, ensuring that the state does not disintegrate. The high authority, is the body which appoints the army commanders, the Walis, rulers and finance and economy officials. It appoints judges in all the regions and the ones whose duties are to rule; it is the initiator of all the rules all over the country.

伊斯兰的统治制度是哈里发制度。学者们已普遍达成共识（伊具马）：哈里发制度必须统一，国家也必须统一，同时同时向一位以上的哈里发效忠宣誓是不合法的。所有伊玛目、法学家和学者都对此达成一致。如果在一位哈里发在位期间，或者在一位哈里发已经获得效忠宣誓之后，又有另一位哈里发被授予效忠宣誓，那么第二位应当被讨伐，直到他自己向第一位哈里发宣誓效忠，或者被杀死，因为效忠宣誓已被合法确认为首先被正当授予者的权利。

The ruling system in Islam is a Khilafah system, the general Ijma’a about the unity of the Khilafah has been established so has the unity of the state, and the unlawfulness of giving the Bay’ah to more than one Khaleefah. All the Imams, jurists and Scholars have agreed on this. If another Khaleefah is given the pledge, while a Khaleefah is in office or a Khaleefah had already been given a pledge, the second one should be fought until he himself gives the pledge of allegiance to the first Khaleefah or be killed, for the pledge has been lawfully confirmed to be the right of the one who is properly given it first.

哈里发的强制性权力: 哈里发即国家。他拥有赋予国家的全部强制性权力,具体如下: A - 由他使他所采纳的神圣法律具有约束力。这些法律随即成为必须遵守的法律,违反它们则被禁止。

The mandatory powers of the Khaleefah:- The Khaleefah is the state. He possesses full mandatory powers given to the state and they are:- A - It is he who makes the divine laws that he adopts binding. They would then become laws that have to be obeyed and their violation would be forbidden.

B - 他负责国家的内政和外交政策；他是全体武装力量的最高总司令，并拥有全权宣战、缔结和约、停战协议以及其他一切条约。

B - He is responsible about the internal and foreign policies of the state; he is the high commander in chief of all the armed forces and he has full powers to declare war, hold peace treaties, truces and all other treaties.

C - 他有权接见（外国）使节，也有权拒绝接见；同时有权任命穆斯林使节，也有权罢免他们。

C - He has the powers to accept (foreign) ambassador’s and to refuse them, as well as the power to appoint Muslim ambassadors and to remove them.

D - 是哈里发任命和罢免辅佐者与瓦利（总督）；他们都须对他负责，也须对乌玛的议会负责。

D - It is the Khaleefah who appoints and removes the assistants and Walis; they are all responsible before him and before the council of the Ummah.

E——由他任免最高法官（Qadhil-Qudhat），以及地区行政长官、军队指挥官、参谋长和总司令；他们都只对他负责，而不对乌玛议会负责。

E - It is he who appoints and removes the supreme judge (Qadhil-Qudhat), as well as district administrators, army commanders, chiefs of staff, and the commanders in chief; they are all (responsible) answerable to him and not to the Council of the Ummah.

F——正是他采纳神圣的律法，国家预算即依据这些律法的光明而拟定；他决定预算的细节，以及每个部门的开支，依其需要进行分配，无论是收入还是支出。

F - It is he who adopts the Divine laws, on the light of which the state’s budget is drafted, and he decides the details of the budget and the expenditure of each department which is allotted according to its needs, whether it is revenues or expenses.

这些强制性权力的依据，源于哈里发的本质：它是对全世界所有穆斯林的一种总体性统治，其目标是实施伊斯兰教法的规定，并将伊斯兰的讯息传播到世界各地，这本身就是另一项依据。然而，“国家”一词是一个术语，不同民族对其含义的理解各不相同。例如，对西方人而言，“国家”指土地、居民和统治者；在他们看来，国家是由被称为“国土”的边界所界定的，主权属于人民，实行集体而非个人的统治。因此，“国家”的概念逐渐被理解为国土、居民与统治者三者的总和。由此，他们设有国家元首，即政府首脑、人民与国土的代表，以及政府首长，即总理。

Evidence of these mandatory powers is drawn from the fact that the Khaleefah in its essence is a general rule over all the Muslims worldwide, with the objective of implementing the Deen’s rules and of carrying the Message of Islam to the world, which is another evidence. However the word state is a terminology, whose meaning differs among different nations. For Western people for instance state means the land, inhabitants and the rulers, for the state in their view is defined within borders they call the country, and sovereignty in their view belongs to the people, with collective and not individualistic ruling. Thus the concept of the state became known as the sum total of the country, the inhabitants and the rulers. Therefore, they have a head of state, i.e. head of the government, the people and the country (land) and a chief of government i.e. a prime minister.